And Jacob (either not observing or not regarding the trepidation which his voice caned, but being well schooled by his crafty mother, and determined to go through with what perhaps he esteemed a perfectly justifiable transaction) said unto his father, I am Esau thy firstborn. A reply for which laborious excuses have been invented; as that Jacob spoke mystically, meaning not that he individually, but that his descendants, the Church, were Isaac's firstborn; or figuratively, as importing that since he had already bought Esau's birthright, he might justly regard himself as standing in Esau's place (Theodoret, Aquinas). It is better not to attempt vindication of conduct which to ordinary minds must ever appear questionable, but rather to hold that "Jacob told an officious lie to his father" (Willet). I have done according as thou badest me. If the former assertion might be cleared of mendacity, it is difficult to see how this can. By no conceivable sophistry could he convince his conscience that he was acting in obedience to his father, while he was knowingly implementing the instructions of his mother. This was Jacob's second lie.—Arise, I pray thee, sit and eat of my venison. Lie three. One lie commonly requires another to support or conceal it. Few who enter on a course of deception stop at one falsehood. That thy soul may bless me. It was the blessing of the Abrahamic covenant he craved.
And Isaac (still dissatisfied, but still resolving to proceed with caution) said unto his son, How is it that thou hast found it so quickly, my son? Giving expression to a natural surprise at the speedy success which had attended Esau's hunting expedition; an interrogation to which Jacob replied With daring boldness (Murphy), with consummate effrontery (Bush), not without perjury (Calvin), and even with reckless blasphemy (Kalisch, Alford). And he said, Because the Lord thy God brought it to me. Literally, caused it to come before me; by the concurrence, of course, of his providence; which, though in one sense true, yet as used by Jacob was an impious falsehood. Solemn as this declaration was, it failed to lull the suspicions or allay the disquiet of the aged invalid. And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son,—the very thing which Jacob had suggested as likely to happen (Genesis 27:12)—whether thou be my very son Esau (literally, this, my son Esau) or not.
And Jacob (with a boldness worthy of a better cause) went near unto Isaac his father; and he (i.e. Isaac) felt him (i.e. Jacob), and said, The voice is Jacob's voice, but (literally, and) the hands are the hands of Esau. And he discerned him not, because his hands were hairy, as his brother Esau's hands: so he blessed him. Isaac must either have forgotten the heavenly oracle which announced the destinies of his sons at their birth, and distinctly accorded the precedence to Jacob, or he must not have attached the same importance to it as Rebekah, or he may have thought that it did not affect the transmission of the covenant blessing, or that it did not concern his sons no much as their descendants. It is hard to credit that Isaac either did not believe in the Divine announcement which had indicated Jacob as the heir of the promise, or that, believing it, he deliberately allowed paternal partiality to interfere with, and even endeavor to reverse, the will of Heaven.